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|| om tat sat||

Sundarakanda
Sarga 21

Sita, the teacher

The subject of Sarga 21 is Sita's response to the arrogant Ravana, where in we see Sita in her true form.

Valmiki starts the Sarga saying that Sita started her reply, after placing a blade of grass between Ravana and herself virtually indicating that he is not fit enough for a conversation on equal footing. But then the natural spirit of a true mother's nature shines through. Quickly she realizes the absence of seers , seer like advisers, seer like advice and the inability of Ravana to listen to such counsel. She already knows that this Ravana with his dastardly act is fit for being killed and the only way out for him is to seek protection of Rama himself. Also realizing that the arrogance of Ravana does not permit him to seek such protection she tells him to seek friendship of Rama by returning her, for she knows Rama also forgives people who seek his friendship. In truly mother' spirit she also warns him that if he does not do the right thing , he cannot escape the arrows of Rama

Now we go through the Slokas with meanings and the philosophical underpinnings.

||Sloka 21.01||

tasya tadvacanaṁ śrutvā sītā raudrasya rakṣasaḥ|
artā dīnasvarā dīnaṁ pratyuvāca śanairvacaḥ ||21.01||

sa|| tasya raudrasya rakṣasaḥ vacanaṁ śr̥tvā ārtā dīnaṁ dīnasvarā sītā śanaiḥ pratyuvāca||

||Sloka meanings||

tasya raudrasya rakṣasaḥ vacanaṁ śr̥tvā -
hearing those words of that fierce Rakshasa
ārtā dīnaṁ dīnasvarā sītā - distressed and pitiable Sita in a sorrowful tone
śanaiḥ pratyuvāca - replied slowly

||Sloka summary||

"Hearing those words of that fierce Rakshasa, distressed and pitiable Sita replied slowly in a sorrowful tone." ||21.01||

||Sloka 21.02||

duḥkhārtā rudatī sītā vēpamānā tapasvinī|
cintayantī varārōhā patiṁ ēva pativrataḥ||21.02||
tr̥ṇamantaraḥ kr̥tvā pratyuvāca śucismitā|

sa|| sītā vēpamānā tapaśvinī pativrataḥ patiṁ ēva cintayantī duḥkhārtā rudatī sucismitā sītā vēpamānā tr̥ṇaṁ antaraḥ kr̥tvā pratyuvāca||

Tilak Tika says - tr̥ṇamantaraḥ kr̥tvā parapuruṣasya sākṣāt saṁbhāṣaṇānarhatvāt bhūmyāṁ kiṁcidantarthāya tasya mukhē pratyuttaradānam| kathaṁ asya durātmanō rajaḥ tamōbhibhūtasya mayi durāśēti sucismitā|pratyuvācē'ti punarabhidānaṁ prakāra viṁśapakathanārtham | ētēna tr̥ṇīkr̥taprāṇatayā tr̥ṇatulyatayā rāvaṇasya grahaṇācca nibhaya pratyuttaradānamiti bōdhyam| tadēva āha nivartayēti|

||Sloka meanings||

tapaśvinī duḥkhārtā sucismitā -
ascetic afflicted by grief, yet with a gentle smile
pativrataḥ patiṁ ēva cintayantī -
a chaste woman ever thinking of her husband only
rudatī vēpamānā sītā - crying and trembling ascetic Sita
tr̥ṇaṁ antaraḥ kr̥tvā pratyuvāca -
replied putting a blade of grass between them

||Sloka summary||

Trembling ascetic Sita , a chaste woman ever thinking of her husband only, crying , afflicted by grief, yet with a gentle smile replied him, putting a blade of grass between them. ||21.02||

Valmiki says that Sita started her reply, after placing a blade of grass between Ravana and herself.

"tr̥ṇamaṁtaraḥ kr̥tvā"

'tr̥ṇa' means a blade of grass.

Sita places a blade of grass between herself and Ravana. Then starts her reply. At the first level it is simply following a custom. A virtuous woman does not respond to an outside person directly. There would always be a separation shielding her from the other. The blade of grass is that symbolic separation.
That is also the normal interpretation.

But there are more echoes. Placing that blade of grass is an indication to Ravana, that Ravana is nothing more than a blade of grass for her. It is also a hinting that Ravana does not have a right to talk to her.

Ramayana Tilaka says. "rāvaṇasya sākṣāt saṁbhāṣaṇārhatvāt tr̥ṇavyavadhāna karaṇam"
That placing of that 'tr̥ṇa' is meant to say that Ravana is unfit to talk to her.

There is another link to the blade of grass. That is that blade of grass which Rama used against a crow. Rama invoked Brahmastra into the blade of grass which set it on a course to chasing that crow. Chased by that blade of grass, the crow travels all over the three worlds. Unable to find a savior comes back to Rama. The Crow falls at Rama's feet and saves itself. Sita is hinting that Ravana's fate will be similar unless he asks for Rama's protection. In fact this thought comes through in her reply later.

After she placed a blade of grass, the reply went forth from Sita, who was described as "śucismitā". śucismitā means one with a bright smile.

Amidst all that sorrow duḥkhārtā rudatī sītā , Sita immersed in sorrow and crying,
when she started her reply she was "śucismitā".

Why "śucismitā"? what was that bright smile meant to be?

Ramayana Tilaka explains Sita's thinking as follows."kathamasya durātmanō rajastamōbhi bhūtasya mayi durāśēti", śucismitā| "How can this 'absolute rogue' full of Rajo Tamo Gunas can even aspire for me?" That bright smile was like laughing at Ravana's foolishness or audacity.

We see Sita in different forms through this Sarga.
The main form of Sita that will linger is that of a teaching mother. A son may do many wrongs, the affection of a mother restrains her anger. Almost on a similar token Sita was not angry in her reply. When the child asks for a thing that is not possible or a food that is not good for him, a mother has a smile for that foolish baby wishes. So it is with Sita's smile, in her reply.

The underlying feeling associated with that smile is purity. It is neither anger nor dirty thoughts. That comes out in her first sentence.

||Sloka 21.03||

nivartaya manō mattaḥ svajanē kriyatāṁ manaḥ||21.03||
namāṁ prārthayituṁ yuktaṁ susiddhamiva pāpakr̥t|

sa|| mattaḥ manō nivartaya | svajanē manaḥ kriyatāṁ | māṁ prārthayituṁ na yuktaṁ pāpakr̥t susiddham iva||

||Sloka meanings||

mattaḥ manō nivartaya - turn away your mind from me
svajanē manaḥ kriyatāṁ - fix mind in your own people
pāpakr̥t susiddham iva - . like the sinner hoping for blessings
māṁ prārthayituṁ na yuktaṁ - desiring me is not proper for you

||Sloka summary||

"Turn away your mind from me. You fix it in your own people. Like the sinner hoping for blessings, desiring me is not proper for you." ||21.03||

She says,"nivartayamanō mattaḥ svajanē kriyatāṁ manaḥ"|
Divert your mind from me. Focus your mind on your people

sādhudharmaṁ avēkṣasva sādhu sādhu vrataṁ cara|
"Ravana follow the path of virtue. Follow the path of virtuous ones"

This is a upadēśa , or advise, counsel given by Sita. This is also a universal counsel for all men with a roving eye. This also is the advice for the Jivas who look at Self as part of the body complex. The Self that should seek Paramatma , cannot be made a part that which creates bondage. Sita belongs to Bhagavan Rama Ravana's effort is to make Sita as his. Sita's counsel is that it is not possible .

Root cause of all such thoughts is the mind. The mind with its flights creates bondage. The ones with mind under control are on the path of Self-realization. For them all actions are for Bhagavan and all actions are ordained by Bhagavan And those actions do not create bondage .In that spirit Sita tells Ravana "nivartaya manō buddhi" .

||Sloka 21.04||

akāryaṁ na mayā kāryaṁ ēkapatnyā vigarhitam||21.04||
kulaṁ saṁprāptayā puṇyaṁ kulē mahati jātayā|

sa|| mahati kulē jātayā kulaṁ saṁprāptayā ēkapatnyā mayā vigarhitaṁ akāryaṁ na kāryaṁ ||

Rama Tika says - mahati kulē jātāyā ata ēva puṇyaṁ kulaṁ saṁprāptayā vivāhita vidhinā, saṁgatayā ēkapatnyā pativratayētyarthaḥ , mayā vigarhitam pativirōdhla kartukatvēna ninditaṁ kāryaṁ kutsita strībhiḥ kartavyaṁ pūjanaṁ , mayā akāryaṁ na kārayitavyaṁ|

||Sloka meanings||.

mahati kulē jātayā -
born in a great lineage
kulaṁ saṁprāptayā -
having gained a great lineage
ēkapatnyā mayā -
by me who is devoted to single husband
vigarhitaṁ akāryaṁ na kāryaṁ -
the contemptible forbidden action (proposed by you) will not be done.

||Sloka summary||

'Born in a great lineage, having gained a great lineage, devoted to single husband , the contemptible forbidden action (proposed by you) will not be done.

||Sloka 21.05||

ēvamuktvā tu vaidēhī rāvaṇaṁ taṁ yaśasvinī||21.05||
rākṣasaṁ pr̥ṣṭhataḥ kr̥tvā bhūyō vacanamabravīt|

sa|| yaśasvinī vaidēhī taṁ rāvaṇaṁ ēvaṁ uktvā rākṣasaṁ pr̥ṣṭataḥ kr̥tvā bhūyaḥ vacanam abravīt||

||Sloka meanings||

yaśasvinī vaidēhī - glorious Vaidehi
taṁ rāvaṇaṁ ēvaṁ uktvā - having said this to that Ravana
rākṣasaṁ pr̥ṣṭataḥ kr̥tvā - turned her back to him
bhūyaḥ vacanam abravīt - spoke these words again

||Sloka summary||

"yaśasvinī agu vaidēhi ā rāvaṇuni ī vidhamugā ceppi tirugumukhamutō marala iṭlu palikenu." ||21.05||

Glorious Vaidehi having said this to that Ravana turned her back and spoke these words again ||21.05||

||Sloka 21.06||

nāha maupayikī bhāryā parabhāryā satī tava||21.06||
sādhu dharmamavēkṣasva sādhu sādhu vrataṁ cara|

sa|| parabhāryā satī ahaṁ aupayikī bhāryā na |tava dharmaṁ sādhu avēkṣasva|sādhuvrataṁ sādhu cara||

||Sloka meanings||

parabhāryā satī - as a chaste married woman
ahaṁ aupayikī bhāryā na - I am a wife of an accomplished man not otherwise tava dharmaṁ sādhu avēkṣasva - you may examine the righteous conduct
sādhuvrataṁ sādhu cara - with honesty follow honest action.

||Sloka summary||

'As a chaste married woman, I am a wife of an accomplished man not otherwise. You may examine the righteous conduct. With honesty follow honest action. ||21.06||

||Sloka 21.07||

yathā tava tathā'nyēṣāṁ dārā rakṣyā niśācara||21.07||
ātmānamupamāṁ kr̥tvā svēṣudārēṣu ramyatāṁ|

sa|| niśācara yathā tava dārāḥ rakṣyāḥ tathā anyēṣāṁ | ātmānaṁ upamā kr̥tvā svēṣu dārēṣu ramyatām||

Tilaka Tika elaborates a little more here. - hē niśācara tava dārāḥ yathā rakṣyāḥ tathā anyēṣāmapi rakṣyāḥ ataḥ atmānam upamā upamānaṁ kr̥tvā
svēṣu dārēṣyēva ramyatāṁ anyadārānirōdhē manō na kurvityarthaḥ|

||Sloka meanings||

niśācara - Oh Night being
yathā tava dārāḥ rakṣyāḥ - like your wives are protected
tathā anyēṣāṁ - similarly other's wives (too are to be protected)
ātmānaṁ upamā kr̥tvā - making yourself an example
svēṣu dārēṣu ramyatām - enjoy with your own wives

||Sloka summary||

"Oh Night being, like your wives are protected, similarly other's wives (too are to be protected). Making yourself an example enjoy with your own wives." ||21.07||

In the same strain of counseling, Sita tells one more thing. When one desire another's wife, one ought to look at his own family. Just like one would protect one's own wife, other's wives too require a similar protection. This also a counseling gem from Sita

||Sloka 21.08||

atuṣṭaṁ svēṣu dārēṣu capalaṁ calitēndriyaḥ||21.08||
nayanti nikr̥ti prajñaṁ paradārāḥ parābhavam|

sa|| svēṣu dārēṣu atuṣṭaṁ capalaṁ calitēndriyaṁ nikr̥tiprajñaṁ paradārāḥ parābhavaṁ nayanti ||

||Sloka meanings||

svēṣu dārēṣu atuṣṭaṁ -
one who is unsatisfied with his own wives
capalaṁ calitēndriyaṁ -
one with unsteady mind with no control on his senses
paradārāḥ - other wives
nikr̥tiprajñaṁ parābhavaṁ nayanti -
evil minded one will be insulted

||Sloka summary||

"Evil minded one, one with unsteady mind with no control on his senses, one who is unsatisfied with his own wives, will be insulted by other wives." ||21.08||

Saying "paradārāḥ parābhavaṁ" , Sita warns that one who desires another woman, would also be insulted by that woman. This also a counsel from Sita..

||Sloka 21.09||

ihā santō na vā santi satō vā nānuvartasē||21.09||
tathā hi viparītā buddhi rācāravarjitā|

sa||iha saṁtaḥ na vā saṁti |sataḥ anuvartasē na| tathā hi ācāravarjitā tē buddhiḥ viparītā ||

||Sloka meanings||

iha saṁtaḥ na vā saṁti -
are there no pious one here.
sataḥ anuvartasē na -
Or you do not follow the saints
tathā hi tē ācāravarjitā buddhiḥ -
that is why your evil mind focused on forbidden acts
viparītā - perversely

||Sloka summary||

"Are there no pious one here? Or you do not follow the saints. That is why your evil mind is after forbidden actions." ||21.09||

||Sloka 21.10||

vacō mithyā praṇītātmā pathya muktaṁ vicakṣaṇaiḥ||21.10||
rākṣasānāmabhāvāya tvaṁ vā na pratipadyasē|

sa|| mithyāpraṇītātmā rākṣasānāṁ abhavāya tvaṁ vicakṣaṇaiḥ uktaṁ pathyaṁ vacaḥ na pratipadyasē||

||Sloka meanings||

mithyāpraṇītātmā - indulging in unrighteous acts
rākṣasānāṁ abhavāya - for destruction of the Rakshasas
vicakṣaṇaiḥ uktaṁ - righteous advice given
pathyaṁ vacaḥ tvaṁ na pratipadyasē - good words of advice you do not agree

||Sloka summary||

"Indulging in unrighteous act, you are not following righteous advice leading to destruction of the Rakshasas". ||21.10||

||Sloka 21.11||

akr̥tātmāna māsādya rājānamanayēratam||21.11||
samr̥ddhāni vinaśyanti rāṣṭrāṇi nagarāṇi ca|

sa|| akr̥tātmānaṁ anayē rataṁ rājānaṁ āsādya samr̥ddhāni rāṣṭrāni nagarāṇi ca vinaśyaṁti||

||Sloka meanings||

akr̥tātmānaṁ anayē rataṁ -
with foolish one engaged in improper acts
rājānaṁ āsādya - having kings
samr̥ddhāni rāṣṭrāni - prosperous countries
nagarāṇi ca vinaśyaṁti - cities too are destroyed

||Sloka summary||

"Having kings who are foolish engaged in improper acts, prosperous countries and cities are destroyed." ||21.11||

In all this Sita acts like a mother personified. She asks with wonder. Are there no saints here? "And adds that may be "even if they are there you do not follow them" And patiently goes on to explain the consequences of a king not following the virtuous path. With king not following the virtuous path, prosperous countries and cities are destroyed.

Here Ramayana Tilaka has a thought; - "santāṁ na vā saṁtītyādinā vicintya , dayāvatī svayamēva upadiśati | mātr̥tvaprayuktāvātsalyēna|".

The comment is that Sita having thought about whether there are saints or not etc the kind lady (dayāvatī ) herself teaches (Ravana). And the Sloka flows from her as her teaching !

||Sloka 21.12||

tathēyaṁ tvāṁ samāsādya laṅkāratnaugha saṁkulā||21.12||
aparādhāttavaikasya na cirā dvinaśiṣyati|

sa|| tathā tvāṁ samasādya ratnaughasaṁkulā iyaṁ laṁkā ēkasya tava aparādhāt na cirāt vinaśiṣyati||

||Sloka meanings||

tathā tvāṁ samasādya - In that way having obtained you
ratnaughasaṁkulā iyaṁ laṁkā - this Lanka which is filled with gems
ēkasya tava aparādhāt - because of your single crime
na cirāt vinaśiṣyati - will soon be destroyed

||Sloka summary||

"In that way having obtained you, this Lanka which is filled with gems , will soon be destroyed because of your single crime." ||21.12||

||Sloka 21.13||

svakr̥tairhanyamānasya rāvaṇā dīrghadarśinaḥ||21.13||
abhinandanti bhūtāni vināśē pāpakarmaṇaḥ|

sa|| rāvaṇa adīrghadarśanaḥ svakr̥taiḥ hanyamānasya pāpakarmaṇaḥ vināsē bhūtāni abhinaṁdaṁti ||

||Sloka meanings||

rāvaṇa - Oh Ravana
adīrghadarśanaḥ - of a short sighted one
svakr̥taiḥ hanyamānasya - one who is killed by his own deeds
pāpakarmaṇaḥ vināśē - destruction of a sinner
bhūtāni abhinaṁdaṁti - all the creatures will be delighted

O Ravana, all the creatures will be delighted, with the destruction of a of a short-sighted sinner, who is killed by his own deeds

||Sloka summary||

"O Ravana, all the creatures will be delighted, with the destruction of a of a short-sighted sinner, who is killed by his own deeds." ||21.13||

||Sloka 21.14||

ēvaṁ tvāṁ pāpakarmāṇaṁ vakṣyanti nikr̥tā janāḥ||21.14||
diṣṭyaitat vyasanaṁ prāptō raudra ityēva harṣitāḥ |

sa|| nikr̥tāḥ janāḥ ēvaṁ raudraḥ pāpakarmāṇaṁ tvāṁ harṣitāḥ | diṣṭyāētat vyasanaṁ prāptaḥ ityēva vakṣyaṁti||

||Sloka meanings||

ēvaṁ pāpakarmāṇaṁ tvāṁ - this way you the sinner
raudraḥ diṣṭyāētat vyasanaṁ prāptaḥ - luckily the fierce one met his doom
ityēva nikr̥tāḥ janāḥ - thus people who were insulted
harṣitāḥ vakṣyaṁti - say delightedly

||Sloka summary||

" ī vidhamugā pāpakarmalu cēsina nīvu naśiṁcinappuḍu, 'adr̥ṣṭavaśāttu ī raudruḍi vināśamu kaliginadi' ani nī valana kaṣṭapaḍinavāraṁdarū 'ani saṁtōṣamutō ceppukonedaru ". ||21.14||

||Sloka 21.15||

śakyā lōbhayituṁ nāham aiśvaryēṇa dhanēna vā||21.15||
ananyā rāghavēṇāhaṁ bhāskarēṇa prabhā yathā|

sa|| ahaṁ aiśvaryēṇa dhanēna vā lōbhayituṁ na śakyā | prabhā bhāskarēṇa yathā ahaṁ rāghavēṇa ananyā||

||Sloka meanings||

aiśvaryēṇa dhanēna vā - by power or even wealth
ahaṁ lōbhayituṁ na śakyā - I cannot be tempted
prabhā bhāskarēṇa yathā - like the splendor of the Sun
ahaṁ rāghavēṇa ananyā - I am not separable from Rama

||Sloka summary||

I cannot be tempted by power or even wealth. Like the splendor of the Sun, I am not separable from Rama.' ||21.15||

Hearing Sita say "śakyā lōbhayituṁ nāhaṁ aiśvaryēṇa dhanēna vā"; Meaning that she cannot be tempted by wealth ; also hearing Sita say "bhāskarēṇa prabhā yathā" meaning that she cannot be separated from Raghava like splendor cannot be separated from the Sun. We virtually hear her saying that she is Lakshmi , the consort of Vishnu. And Rama is that Vishnu.

Sita is also laying down another marker. The Jiva seeking the Supreme being,
cannot be tempted by many temptations on offer. He must keep the focus on that path that leads to realization.

||Sloka 21.16||

upadhāya bhujaṁ tasya lōkanāthasya satkr̥tam||21.16||
kathaṁ nāmōpadhāsyāmi bhujamanyasya kasyacit||

sa|| lōkanāthasya tasya satkr̥taṁ bhujaṁ upadhāya anyasya kasya cit bhujaṁ kathaṁ nāma upadhāsyāmi ||

||Sloka meanings||

lōkanāthasya satkr̥taṁ bhujaṁ upadhāya -
having used shoulder of one who protected the world, shoulder which performed great deeds
anyasya kasya cit bhujaṁ - another's shoulder
kathaṁ nāma upadhāsyāmi - how can I use

||Sloka summary||

"lōkanāthuḍaina āyana yokka satkarmalu onariṁcina bhujamunu āśrayiṁcina nēnu iṁkokari bhujamunu ēṭlu āśrayiṁcagalanu? ||21.16||

"Having used his shoulder which protected the world and which performed great deeds, I am not going to use any other shoulder." ||21.16||

||Sloka 21.17||

aha maupayikī bhāryā tasyaiva vasudhāpatēḥ||21.17||
vratasnātasya dhīrasya vidyēva viditātmanaḥ|

sa|| vratasnātasya viditātmanaḥ viprasya vidyā iva ahaṁ vasudhāpatēḥ tasyaiva aupayikī bhāryā ||

||Sloka meanings||

vratasnātasya -one who is bathed in ceremonial duties
viditātmanaḥ - who is a realized soul
viprasya vidyā iva - like the knowledge of an ascetic
vasudhāpatēḥ - that Lord of the earth's
ahaṁ tasyaiva aupayikī bhāryā - I am his wife, fit for him only

||Sloka summary||

"Like the knowledge of an ascetic who is bathed in ceremonial duties, who is a realized soul I am that Lord of the earth's wife, fit for him only." ||21.17||

Tilaka Tika elaborates on the phrase - aupayikī bhāryā - - aupayikī yōgyā| vratasnātasya brahmacarya vratapūrvakaṁ kr̥tasamāvartanasya matpāṇigrahaṇaṁ kr̥tavatō viditātmanō jñātaḥ tattvasya jñāta puruṣārtha sādhanasya a tasyaiva ahaṁ yōgyā| viprasya vidyēva brahma vidyā yathā brahmaṇasyaiva asādhāraṇaṁ svaṁ nyāyaprāptaṁ tadvat sanyāsē tasyaiva adhikārāt brahma vidyāyāṁ brāhmaṇasyaiva adhikāraḥ iti bhāvaḥ|

aupayikī bhāryā means that she belongs to or wife of one who having undertaken various vows of celibacy, enters the state of married life. Then following the goals of human life realizes Self . She is the wife of such a one.
Here the simile is with the knowledge of Brahman which belongs to the one who aspired and worked for the same , not to others

||Sloka 21.18||

sādhu rāvaṇa rāmēṇa māṁ samānaya duḥkhitām||21.18||
vanē vāśitayā sārthaṁ karēṇvēva gajādhipam|

sa|| rāvaṇa duḥkhitāṁ mām gajādhipaṁ vanē vāśitayā karēṇvēva rāmēṇa sārdhaṁ sādhu samānaya||

||Sloka meanings||

rāvaṇa - Oh Ravana
duḥkhitāṁ mām -
me in sorrows
gajādhipaṁ vanē vāśitayā karēṇvēva -
female elephant separated in the forest with the king of elephants
rāmēṇa sārdhaṁ sādhu samānaya -
Uniting me with Rama would be good

||Sloka summary||

"Oh Ravana ! Uniting me in sorrows with Rama would be good like uniting the female elephant separated from the king of elephants in the forest." ||21.18||

||Sloka 21.19||

mitramaupayikaṁ kartuṁ rāmaḥ sthānaṁ parīpsatā||21.19||
vadhaṁ cānicchatā ghōraṁ tvayā'sau puruṣarṣabhaḥ|

sa|| sthānaṁ parīpsitā ghōraṁ vadhaṁ anicchatā tvayā asau puruṣarṣabhaḥ rāmaḥ mitraṁ kartuṁ aupayikaṁ||

Rama Tika says -sthānaṁ svapuraṁ parīpsutā rakṣētsunā vadhaṁ ca anicchatā tvayā puruṣaṣabha asau rāmaḥ mitraṁ kartuṁ aupayikam yuktaṁ

||Sloka meanings||

sthānaṁ parīpsitā - desirous protecting your city
ghōraṁ vadhaṁ anicchatā - not wanting dreadful death
tvayā mitraṁ kartuṁ - seek friendship with
asau puruṣarṣabhaḥ rāmaḥ - this Rama the bull among men
aupayikaṁ - appropriate

||Sloka summary||

"If you are desirous of protecting your city, avoiding dreadful death appropriate to seek the friendship of Rama ||21.19||

||Sloka 21.20||

viditaḥ sa hi dharmajñaḥ śaraṇāgatavatsalam||21.20||
tēna maitrī bhavatu tē yadi jīvitu micchasi|

sa|| dharmajñaḥ saḥ śaraṇāgatavatsalaḥ (iti) viditaḥ hi| yadi tē jīvituṁ icchasi tēna maitrī bhavatu||

||Sloka meanings||

dharmajñaḥ saḥ śaraṇāgatavatsalaḥ -
as one who knows Dharma, he is kind to those who seek protection
(iti) viditaḥ hi - that is known
yadi tē jīvituṁ icchasi - If you desire to live
tēna maitrī bhavatu - seek his friendship

||Sloka summary||

"As one who knows Dharma, he is kind to those who seek protection. If you desire to live then seek his friendship." ||21.20||

There is another thought which also attests to Sita's counsel. Like that crow which came back to Rama seeking protection, Ravana too must seek Rama's protection as the only way to avoid annihilation.

But thinking that egocentric maniac may outright baulk at such a suggestion, almost like the mother explaining to a petulant son Sita says "tēna maitrī bhavatu". That is "make friendship with him (Rama)"; "Friendship" sounds like it is between equals. Thinking that the thought of being treated as equal may appeal to Ravana, and accept the path of friendship, Sita says "tēna maitrī bhavatu".

Of course that does not go with Ravana. Again we see Sita using the route of counselling Ravana.

Sita says, "tēna maitrī bhavatu tē yadi jīvitumiccasi" ; meaning that if you wish 'to live', make friendship with Rama

There is another thought in this. "To live" does not mean being part of that body complex and moving around. That is not living.

Body recognizing Self and living with Self is that 'living'. Just like the relationship of "body" and "Self'; "Self" too is related to "Paramatma" the Supreme being. "Self" must live with "Paramatma" till it realizes the unity of the two. Living with that awareness of "Paramatma" is 'true living'. Not otherwise.

Here Sita is referring to "living" like that when she is suggesting friendship with "Paramatma", that is Rama.

Sita anticipated that Ravana may have questions. Such as whether Rama accepts friendship of the one who took away his wife. Sita answers that straight away. Rama is "viditaḥ, dharmajñaḥ ,śaraṇāgata vatsalaḥ" Rama is learned, and knows the path of Dharma. Rama is one who rewards those who seek his protection. So, Sita says seek his friendship. He will reward.

||Sloka 21.21||

prasādayasva tvaṁ cainaṁ śaraṇāgatavatsalam||21.21||
māṁ cāsmai prayatō bhūtvā niryātayitumarhasi|

sa|| tvaṁ śaraṇāgatavatsalaṁ ēnaṁ prasādayasva ca| niyataḥ bhūtvā mām asmai niryātayituṁ arhasi ||

||Sloka meanings||

śaraṇāgatavatsalaṁ -
one who is kind to the those who seek protection
tvaṁ ēnaṁ prasādayasva ca -
you propiate him
niyataḥ bhūtvā -
controlling yourself performing appropriate actions
mām asmai niryātayituṁ arhasi -
it is proper for you to return me

||Sloka summary||

"You propiate him who is kind to the those who seek protection. Controlling yourself it is proper for you to return me." ||21.21||

||Sloka 21.22||

ēvaṁ hi tē bhavētsvasti saṁpradāya raghūttamē||21.22||
anyathā tvaṁ hi kurvāṇō vadhaṁ prāpsyasi rāvaṇa|

sa|| ēvaṁ raghūttamē saṁpradāya tē svastiḥ bhavēt| anyathā kurvāṇaḥ rāvaṇa tvaṁ vadhaṁ prāpsyasi||

||Sloka meanings||

ēvaṁ raghūttamē saṁpradāya - this way having given me away
tē svastiḥ bhavēt - you will achieve prosperity
anyathā kurvāṇaḥ - if you act otherwise
rāvaṇa tvaṁ vadhaṁ prāpsyasi - you will face death

||Sloka summary||

This way having given me away you will achieve prosperity. Ravana ! Otherwise you will face death. ||21.22||

||Sloka 21.23||

varjayēt vajra mutsr̥ṣṭaṁ varjayē dantakaściram||21.23||
tadvidhaṁ tu na saṁkruddhō lōkanāthaḥ sa rāghavaḥ|

sa||tadvidhaṁ utsr̥ṣṭaṁ vajraṁ varjayēt ciraṁ aṁtakaḥ varjayēt | samkr̥ddhaḥ lōkanāthaḥ saḥ rāghavaḥ na ( varjayēt)||

||Sloka meanings||

utsr̥ṣṭaṁ vajraṁ varjayēt -
the raised thunderbolt may spare you
ciraṁ aṁtakaḥ varjayēt - the Yama may spare you
samkr̥ddhaḥ lōkanāthaḥ - the angry Lord of the world
tadvidhaṁ saḥ rāghavaḥ na ( varjayēt) - Raghava will not spare you like that

||Sloka summary||

"The raised thunderbolt may spare you ; the Yama may spare you. But the angry Lord of the world, Raghava will not spare you like that." ||21.23||

||Sloka 21.24||

rāmasya dhanuṣaśśabdaṁ śrōṣyasi tvaṁ mahāsvanam||21.24||
śatakratuvisr̥ṣṭasya nirghōṣamaśanēriva|

sa||śatakratuvisr̥ṣṭasya aśanēḥ nirghōṣaṁ iva rāmasya dhanuṣaḥ mahāsvanam śabdaṁ tvaṁ śrōṣyasi||

||Sloka meanings||

śatakratuvisr̥ṣṭasya aśanēḥ -
of the thunderbolt released by the one who performed hundred sacrifices
nirghōṣaṁ iva -
like that sound
rāmasya dhanuṣaḥ mahāsvanam śabdaṁ -
the sound of great twang of Rama's bow
tvaṁ śrōṣyasi - you will hear

||Sloka summary||

"You will hear the great sound of the twang of Rama's bow , like the thunderbolt released by Indra, the one who performed hundred Yagnyas." ||21.24||

||Sloka 21.25||

iha śīghraṁ suparvāṇō jvalitāsya ivōragāḥ||21.25||
iṣavō nipatiṣyanti rāmalakṣmaṇa lakṣaṇāḥ|

sa|| suparvāṇaḥ śīghraṁ jvalitasyāḥ uragāḥ iva rāmalakṣmaṇalakṣaṇāḥ iṣavaḥ iha nipatiṣyaṁti||

||Sloka meanings||

suparvāṇaḥ jvalitasyāḥ uragāḥ iva -
well jointed arrows with flaming fangs like that of poisonous snakes
rāmalakṣmaṇa lakṣaṇāḥ - marked with names of Rama and Lakshmana
śīghraṁ iṣavaḥ iha nipatiṣyaṁti - arrows will soon be raining here

||Sloka summary||

"Well jointed arrows with flaming fangs like that of poisonous snakes marked with names of Rama and Lakshmana will soon be raining here." ||21.25||

||Sloka 21.26||

rakṣāṁsi parinighnantaḥ puryāmasyāṁ samantataḥ||21.26||
asaṁpātaṁ kariṣyanti patantaḥ kaṅkavāsasaḥ|

sa|| kaṁkavāsasaḥ pataṁtaḥ asyāṁ puryāṁ samaṁtataḥ rakṣāṁsi parinighnaṁtaḥ asaṁpatāṁ kariṣyaṁti ||

||Sloka meanings||

kaṁkavāsasaḥ pataṁtaḥ -the shafts with feathers of Kanka bird
asyāṁ puryāṁ samaṁtataḥ - falling on this city
rakṣāṁsi parinighnaṁtaḥ - be killing Rakshasas
asaṁpatāṁ kariṣyaṁti - destroy the city

||Sloka summary||

"The shafts with feathers of Kanka bird falling on this city will be killing Rakshasas everywhere and destroy the city." ||21.26||

||Sloka 21.27||

rākṣasēṁdra mahāsarpān sa rāmagaruḍō yathā||21.27||
uddhariṣyati vēgēna vainatēya ivōragān|

sa|| mahān saḥ rāmagaruḍaḥ rākṣasēṁdra mahāsarpān vainatēyaḥ uragān iva vēgēna uddhariṣyati||

||Sloka meanings||

mahān saḥ rāmagaruḍaḥ - great soul Rama like Garuda
rākṣasēṁdra mahāsarpān - rakshasas like serpents
vainatēyaḥ uragān iva uddhariṣyati-
like Vainateya carrying away the serpents
vēgēna - swiftly

||Sloka summary||

Like the Garuda swiftly carrying away the great serpents, the great Rama will kill the king of demons. ||21.27||

||Sloka 21.28||

apanēṣvati māṁ bhartā tvattaḥ śīghramarindamaḥ||21.28||
asurēbhyaḥ śriyaṁ dīptāṁ viṣṇustribhiriva kramaiḥ|

sa|| śīghraṁ ariṁdamaḥ bhartā mām tvattaḥ viṣṇuḥ tribhī kramaiḥ dīptaṁ śriyaṁ asurēbhyaḥ iva apanēṣyati||

||Sloka meanings||

śīghraṁ ariṁdamaḥ - quickly the subduer of enemies
bhartā mām tvattaḥ apanēṣyati - my husband will take me away from you
viṣṇuḥ tribhī kramaiḥ iva - like Vishnu with three strides
dīptaṁ śriyaṁ asurēbhyaḥ iva - (took away) the prosperity of the Asuras

||Sloka summary||

Swiftly my husband, the subduer of enemies will take me away from you like Vishnu with three strides took away the prosperity of the Asuras.||21.28||

||Sloka 21.29||

janasthānē hatasthānē nihatē rakṣasāṁ balē||21.29||
aśaktēna tvayā rakṣaḥ kr̥ta mētadasādhu vai |

sa|| rakṣasāṁ balē nihatē janasthānē hatasthānē rakṣaḥ aśaktēna tvayā ētat asādhu kr̥taṁ vai||

||Sloka meanings||

rakṣasāṁ balē janasthānē nihatē -
when the Rakshasa army was killed in Janasthana
hatasthānē aśaktēna - being unable to do anything at that place of death
rakṣaḥ - O Rakshasa
tvayā ētat asādhu kr̥taṁ vai - this evil deed was performed by you

||Sloka summary||

"When the Rakshasa army was killed in Janasthana you being unable to do anything, you resorted to this evil deed." ||21.29||

||Sloka 21.30||

āśramaṁ tu tayōḥ śūnyaṁ praviśya narasiṁhayōḥ||21.30||
gōcaraṁ gatayōrbhrātrōḥ apanītā tvayā'dhamā|

sa|| athama narasiṁhayōḥ tayōḥ bhrātrōḥ gōcaraṁ gatayōḥ śūnyaṁ āśramaṁ praviśya tvayā apanītāḥ ||

||Sloka meanings||

athama narasiṁhayōḥ tayōḥ bhrātrōḥ -
Oh Mean one, when the two brothers lions among men
gōcaraṁ gatayōḥ -
went away and not found
śūnyaṁ āśramaṁ praviśya-
entering the desolate hermitage
tvayā apanītāḥ -
you have abducted

||Sloka summary||

"Oh Mean one, when the two lions among men were away, entering the unprotected hermitage I have been abducted by you." ||21.30||

||Sloka 21.31||

nahi grandhamupāghrāya rāmalakṣmaṇayōstvayā||21.31||
śakyaṁ saṁdarśanē sthātum śunā śārdūlayōriva|

sa|| śunā śārdūlayōriva rāmalakṣmaṇayōḥ gaṁdhaṁ upaghrāya tvayā saṁdarśanē sthātuṁ na śakyaṁ hi ||

||Sloka meanings||

śunā śārdūlayōriva - like a dog in front of two tigers
rāmalakṣmaṇayōḥ gaṁdhaṁ upaghrāya -
having smelt the presence of Rama and Lakshmana
tvayā saṁdarśanē sthātuṁ - to stand in front of them
na śakyaṁ hi - would not have been possible ( for you)

||Sloka summary||

"You would not have been able to be stand in front of Rama and Lakshmana like a dog in front of two tigers , if you smelt their presence". ||21.31||

||Sloka 21.32||

tasya tē vigrahē tābhyāṁ yuga grahaṇa masthiram||21.32||
vr̥trasyēvēndrabāhūbhyāṁ bāhōrēkasya nigrahaḥ|

sa|| tasya tābhyāṁ vigrahē iṁdrabāhubhyāṁ vr̥trasya ēkasya bāhōḥ vigrahē iva yugagrahaṇaṁ asthiraṁ||

||Sloka meanings||

ēkasya bāhōḥ vr̥trasya vigrahē iva -like the one armed Vritrasura body
asthiraṁ - unable to stand
iṁdrabāhubhyāṁ - with the two armed Indra
tasya tābhyāṁ vigrahē - in the battle with both of them
yugagrahaṇaṁ - seized

||Sloka summary||

"You cannot stand both of them in a battle like the one-armed Vritrasura could not face the two-armed Indra." ||21.32||

||Sloka 21.33||

kṣipraṁ tava sanāthō mē rāma ssaumitriṇā saha|
tōyamalpamivādityaḥ prāṇānādāsyatē śaraiḥ||21.33||

sa|| mē nāthaḥ saḥ rāmaḥ saumitriṇā saha ādityaḥ alpaṁ tōyamiva śaraiḥ tava prāṇān kṣipraṁ dāsyatē||

||Sloka meanings||

mē nāthaḥ - my husband
saḥ rāmaḥ saumitriṇā saha -
Rama along with the son of Sumitra
śaraiḥ - with arrows
tava prāṇān kṣipraṁ dāsyatē -
will destroy your life breath in a moment
ādityaḥ alpaṁ tōyamiva - like the Sun destroys a little water

||Sloka summary||

"My husband Rama with the son of Sumitra will destroy your life breath in a moment like Sun destroying a little water with his radiance." ||21.33||

||Sloka 21.34||

giriṁ kubērasya gatō'padhāya vā
sabhāṁ gatō vā varuṇasya rājñaḥ |
asaṁśayaṁ dāśarathērnamōkṣyasē
mahādrumaḥ kālahatō'śanēriva||21.34||

sa|| kālahataḥ kubērasya giriṁ vā ālayaṁ gataḥ rājñaḥ varuṇasya sabhām gataḥ mahādrumaḥ aśanairiva dāśarathēḥ na mōkṣyasē||

||Sloka meanings||

kālahataḥ - doomed by time
kubērasya giriṁ vā ālayaṁ gataḥ - going to Kubera's mountain or palace
rājñaḥ varuṇasya sabhām gataḥ - or even entering Varuna's assembly
mahādrumaḥ aśanairiva - like a mighty tree that cannot escape lightning.
dāśarathēḥ na mōkṣyasē - you cannot evade Rama's arrows

||Sloka summary||

"Doomed by time, going to Kubera's mountain or palace, or even entering Varunas assembly , you cannot evade Rama's arrows like a mighty tree cannot escape lightning." ||21.34||

Faults in others are not an opportunity for one to seek higher ground. Accepting Childs faults is mother's tender affection. The cow that does not eat a soiled grass, still licks away all the dirt on the body of the calf she gave birth to. That is tender love of the mother. Mother setting aside a child's fault and caring again is that. That is tender love of a mother.

We also commit so many faults offending the dignity. There is no related automatic atonement. Leaving it to God and following him is the way. Then we too receive that tender affection of the Supreme being.

This is the counseling of Ravana by Sita, this is also a counseling for all. The action for one who arrogates himself the universal riches is clear. Offer them to the Supreme being.

Sita warns Ravana saying "giriṁ kubērasya gatōspadhāya vā sabhāṁ gatō vā varuṇasya rājñaḥ |"
effectively saying "you may go anywhere but you cannot escape" Rama's arrows.

This is a warning to all who want to follow a path away from the Supreme being." This is Sita's universal message.

Thus in the 21st Sarga we see Sita in a different light. We see her in the form of a Universal mother, Jaganmaata.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē ēkaviṁśassargaḥ||

Thus the Sarga twenty-one in Sundarakanda of Valmiki Ramayana ends.

||ōm tat sat||

||om tat sat||